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Festivals and human stomachs

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Festivals are supposed to be an important part of our lives such that once in every year, every single soul in the capital is supposed to go back to his or her people to celebrate, drink fresh palm wine and crack grass- cutter bones.

But how many people think of going back to celebrate the festivals of their origin?

Perhaps if we had a Secretary for Festival Affairs with plenary powers to ensure that once in a year, everyone goes back to his grandfather’s village to celebrate the festival of his people, the importance of festivals might be more appreciated.

It is so sad to note that because of financial, mourning and ‘brokages,’ many don’t dare go back to their vil­lages during annual leaves and festi­vals.

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Festivals as we know are inseparable from our culture and as such, indissolu­bly linked with our roots.

Anyone who is therefore a hopeless ignoramus as far as the festivals of his people are concerned is in a cultural wilderness, lost and cannot be found. A search-party would be on a wild goose chase unless he himself retraces his steps to his origin to learn the ways of old.

Since most people have taken the capital of Sikaman as their hometown, many Anlos for instance do not know about Hogbetsotso, the northerners, bom and bred in Accra have never witnessed the Dambai festival; Oguaas forget the Fetu and the Ada’s, the Asa­fotufiam. Instead, every- one becomes well-acquainted with Homowo.

The very first time I joined the Gas to celebrate their Homowo festival was way back in 1973, I was a little kid. As I had many Ga friends, I was in high spir­its. I took my time and consumed an unholy quantity of kpokpoi, the cher­ished traditional meal for the festival. In fact, I enjoyed it so much, but I was uninformed about the dosage.

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It was getting close to midnight when I realised that kpokpoi was not only a very delicious festive dish, but also a rather powerful traditional purgative.

It took me some four hours to get through since it was a wake-keeping of commuting from my bedroom to the lavatory to cope with the frequency of my free bowels. The following year I was more cautious and took the right dosage.

Quite ironically, I have celebrated, or should I say, witnessed more Homowo festivals than the Yam Festival of my people. But that does not make me ignorant. We used to look forward to it every year and the most interesting aspect was the contests organised to select the most attractive, largest or weightiest “new” yam. It was a sort of beauty pageant where yams were the exuberant contestants.

Today, when my people are celebrat­ing the Yam Festival back home, and I’m unable to go, I also celebrate mine quietly in the capital with my mother, brothers and sisters. We eat otor, yam slices, yam fufu and chicken soup, with yam-balls as dessert. We don’t have drumming and dancing, though.

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Most festivals are celebrated fol­lowing the harvest season in farming and fishing communities. The festivals are celebrated to praise and acknowl­edge the blessings of the gods for the bountiful harvests bestowed upon us mortals. With poor harvests therefore, the celebrations become lukewarm. Man must chop!

Traditional African societies have superstitious beliefs associated with folkways, norms and general manner of life. The celebration of festivals is therefore not entirely free from cer­tain taboos and superstitions.

The reader would please, allow for a little digression. A child who grows in the capital of Sikaman knows nothing about the taboos associated with his origin. He, for instance, refuses to believe that some clans do not kill snakes just because it is their belief that a snake had something to do with the perpetration of their clan. Others do not eat corn because they believe one of their great chiefs was poisoned through a meal prepared from corn etc.

Other taboos are observed because the gods say they must be. There is a river god in Sikaman which forbids anyone going to the river at night with lantern.

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A white man on tour who said he never believed that ‘superstitious nonsense’ since he was a devout Chris­tian who had been fully baptised and receives communion regularly, defied the villagers and took a lantern to the riverside one night.

Of course, what he met at the place, I can’t quite describe. Fact is he him­self could not even describe it because he had to do a fast sprint to escape the monster that pursued him. Since then, our Kwasi Broni friend has learnt to respect some of our dos and don’ts. I know he had quite a story to tell his countrymen when he went back, unless he wanted to stay here forever to do thorough research into African taboos.

It is a taboo to be seen eating newly harvested yam before the fetish priest performs the necessary rites that usher in the celebration of the Yam Festival at my area. This is to ensure that the gods taste of it before dwellers of the land take their turn.

I had occasion to talk to Togbi Teiku (V), Dufia of Matse Dzeve (not my hometown), known in private life as Mr Joshua Addo. The Yam Festival cele­brated at his area, he says, are preced­ed by certain rites, which he cannot ignore irrespective of his Christian background and intellectual attain­ments.

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He does not take alcohol, not even occasionally. But when it comes to per­forming the rites associated with the stool and the land during festivals, he must forget about his healthy conscious habits and let the palm wine descend his throat, enroute to the stomach.

Indeed, festivals have a meaning to our lives. However, receptive we might be to the impact of western culture, we must not forget that we have our own culture which we must enrich through the endeavour of going back from where we’ve run.

What would be the meaning of our lives as a clan, tribe or people when we cannot find time once every year to revel in festivity for the enjoyment of it, to meet old friends, and make more acquaintances, get used to our folklores and customs, and above all rejoice the blessings of good harvests and the like?

Festivals are also useful to non-res­ident citizens of every locality. It affords the city dweller the opportu­nity to ascertain the true condition prevailling in their rural communities so that when the Town Development Committee comes out to say that non-resident females must contribute GH¢1,000 and their male counterparts GH¢1,500 for development projects, they cannot grumble.

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You certainly wouldn’t complain because after a heavy festive meal you will sooner or later need the services of a KVIP since you cannot carry the stuff in your stomach back to a city water-closet.

And when you realise that there is no KVIP around, except for a danger­ous-looking pit-laterine that had been constructed half a century ago, you’ll understand that if you do not contrib­ute the specified amount you may not be able to retire to the village to spend your pension days, when it is due.

This article was first published

on Saturday August 25, 1990

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International character of Ghanaman and more

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Ghanaians can be found in every part of the world

The average modern Gold Coaster born and bred in Sikaman is an adventurous creature. Go to any part of the world and you’ll find Ghanaman diligently slugging it out either in the snow or in hot sweltering weather, earning a decent living.

Go to Guinea and see Ghanaman in the garb of a herbalist, curing the sick of various ailments. He makes the Guinean understand that not all diseases are caused by James Lucifer alias Jimmy Satan. On the contrary, most diseases are caused by kooko which can even attack the human nose and turn it upside down.

That kooko is also the cause of poverty and the internal bleeding of personal back-pocket economies. And that kooko can be cured using the chemistry underlying Sikaman herbal medicine which has been blessed by the gods of Larteh.

And before Ghanaman starts dispensing his herbal concoctions, he must attract the passing crowd with some Sıkaman-originated choreography, akin to a combination of adowa and agbadza, such that the dancer can easily dislocate a shoulder and start crying for his mother.

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When the crowd is enough to form a quorum, Ghanaman must perform magic as a side-attraction, and proceed to sell his drugs. The drugs are genuinely made from potent herbs which the Pharmacy Board of Sikaman says it has no confidence in. Believe me, Ghanaian herbalists are practising in neighbouring countries like Guinea, Cote d’Ivoire, Sierra Leone and Benin, while we are discouraging them from practising in Sikaman.

Go to Las Palmas and see Ghanaman as a fisherman. He sails on Korean-owned boats and is forced to eat garlic and raw tuna for radiant health. The garlic is also supposed to protect him against witches. But sometimes, he is not good bedfellows with some Korean crew members, and once in a while a fight breaks out.

The typical Korean is a Kung Fu expert and before displaying a golden dragon data. He must first terrify Ghanaman with a Korean dance which consists of wild arms and leg throwing. But Ghanaman is usually not daunted. Why has he been eating cancer kenkey all years without developing cancer? It mean is a superhuman capable of countering Kun fu side-kicks to the ribs.

Anyhow Ghanaman’s most potent arsenal lies in his fists. If he is a southpaw, it mean left fist is probably insured and can cause damage. When Ghanaman lands a cassava blow and it lands on a Korean chest, it has the effect of a cruise missile. If there is no ceasefire a funeral cannot be ruled out.

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Greenland

Go to Alaska and find Ghanaman there. Greenland, Iceland, Brazil, Argentina, Madagascar, everywhere and you’ll find him. He has become an international citizen and is generally lauded for his hardwork, sincerity and honesty.

However, some bad nuts are also condemned and despised.

The world and all its parts and corners are for the human race, and anyone can choose to live anywhere and earn a decent living so long as he doesn’t misconduct himself or become a social misfit and a law unto himself.

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Sıkaman for instance accepts foreigners, and we are so liberal that people just come in through our borders and we welcome them with the best palmwine in town and goat light soup. Who cares about passports and visas? Our hospitality is, as it were legendary.

So we have Liberians, Nigerians, Sierra Leoneans, Togolese, Europeans, Americans, Scandinavians and Koreans in Sikaman.  And some of them have misinterpreted our overzealous accommodation to mean “foolishness” and are misconducting themselves.

The newspapers carry stories of some unscrupulous Nigerians stealing, defrauding and collaborating with their Sikaman counterparts to rob people. You’ll find some good and law-abiding Liberians around but some other Liberians are in the business of fraud, robbery, money printing, money doubling, anything criminal.

Ghanaian hospitality can no longer be extended to such people. I do not think Ghanaians will be treated kindly either, when they misbehave anywhere in the world. Those who come from outside with the intention of bringing down their evil deeds and to practise them here professionally must be getting ready because Ghanaians are getting fed up with the menace.

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These days, you’ll find strange people following you as soon as you emerge from a bank. If you are not careful, they’ll wrestle your briefcase from you and speed away in a waiting taxi.

Someone was just saying that many foreign criminals are flocking to Ghana because in their countries, they are enable to operate either because they are being looked for by the police for offences committed or fear instant justice at the hands of mobs. Ghanaians, it is said, are humanitarian in dealing with criminals.

Well, in some African countries, a thief who is being chased runs directly to the police station in his own interest and begs the officer at the counter to lock him up. Otherwise he’ll be lynched or be burnt to death. In Ghana, it is the opposite. The thieves run far away from the cop stations.

The criminals must reform and stay peacefully in Sikaman or quit. No court case!

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This article was first published on Saturday September 5, 1998

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The architecture of existence: How we live and die

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​The human condition is defined by two absolute, biological bookends: the commencement of complex cellular animation and its ultimate, irreversible cessation.

For centuries, medicine treated life and death as strictly separate states. Today, modern pathology and molecular biology reveal a more profound truth: the mechanisms that allow us to live are the exact same mechanisms that dictate how we die.

​Understanding this relationship is no longer just a philosophical pursuit. It is a clinical necessity for managing public health in the 21st century.

Part I: How we live – The mechanics of animation

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​At its core, biological life is a continuous, high-stakes battle against entropy (the natural tendency of systems to degrade into disorder). To maintain form, consciousness, and function, the human body relies on three fundamental pillars:

1. Cellular respiration and energy production

​Every second of human life is powered by the conversion of oxygen and glucose into Adenosine Triphosphate (ATP), the universal energy currency of our cells. This process occurs within the mitochondria.

Without a constant supply of ATP, the microscopic pumps that maintain electrical gradients across our cell membranes fail, causing cellular collapse within minutes.

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2. Homeostasis: The balancing act

​To survive, the internal environment of the body must remain incredibly stable, regardless of external chaos. This balancing act, known as homeostasis, regulates:

​Blood pH: Strictly maintained between 7.35 and 7.45.

​Core Temperature: Ideally kept around 37°C (98.6°F).

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​Electrolyte Balance: Precise ratios of sodium, potassium, and calcium that allow nerves to fire and muscles to contract.

​3. The Autonomic Nervous System (ANS)

​The ANS acts as the invisible conductor of life, split into two complementary branches:

Part II: How we die – The path of cessation

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​Death is rarely a singular event; it is a progressive biological cascade. Whether caused by old age, chronic illness, or sudden trauma, the final pathways of mortality generally follow a predictable trajectory.

​1. The cellular horizon: Senescence and Apoptosis

​Every time a human cell divides, the protective caps at the ends of its chromosomes-telomeres-shorten. Eventually, telomeres become so depleted that the cell can no longer divide safely. It enters senescence (a state of permanent arrest) or triggers apoptosis (programmed cell death). This gradual, systemic loss of cellular renewal is the underlying engine of aging.

​2. The clinical cascade of somatic death

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​When the body can no longer maintain homeostasis, somatic death (the death of the organism as a whole) begins. This occurs in a distinct sequence:

1

Clinical Death

Zero to four minutes

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The heart stops pumping blood, and respiration ceases. While breathing and circulation have ended, the body’s tissues still contain residual oxygen and cellular energy reserves. At this stage, resuscitation is often still possible.

2

Brain Death (Infarction)

Four to six minutes

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Deprived of fresh oxygenated blood, the brain’s highly sensitive neurons begin to starve. Lacking ATP, the brain cells lose their electrical charge, swell, and begin to burst. Permanent, irreversible neurological damage occurs within minutes.

3

Biological Death

Hours to days

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The organs fail entirely. Without central control or blood flow, individual cells throughout the body consume their final energy reserves. Enzymes that once aided digestion begin to break down the body’s own tissues from the inside out, a process known as autolysis.

Part III: The modern collision of life and death

​In the modern era, the boundary between how we live and how we die has blurred. Historically, humanity died primarily from infectious diseases and acute trauma. Today, global mortality is dominated by non-communicable, chronic lifestyle diseases.

Modern Pathology: How we live (the cause) how we die (the result)

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Cardiovascular disease, chronic stress, poor diet, and lack of sleep keep the sympathetic nervous system hyper-activated, damaging blood vessels .Occlusion of coronary arteries leads to myocardial infarction (heart attack) or ischemic stroke.

Metabolic syndrome over nutrition and physical inactivity overwhelm cellular mitochondria, leading to systemic insulin resistance. Multi-organ failure, chronic kidney disease, and severe vascular complications.

Neurodegenerative Disorders Chronic systemic inflammation and sleep deprivation prevent the brain from clearing metabolic waste. Gradual loss of synaptic connections, leading to dementia and the eventual loss of basic autonomic functions.

Conclusion: The unified theory of health

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​Ultimately, how we live directly shapes the path of how we die. The micro-choices of daily existence-how we manage emotional stress, the quality of our rest, our communal connections, and our nutrition-either preserve the integrity of our homeostatic systems or accelerate their decline.

​True medical advancement is shifting away from merely extending the final, frail stages of biological death. Instead, the focus is turning toward optimising our living years-ensuring that the intricate, beautiful machinery of human animation runs smoothly until its natural, quiet conclusion.

By Robert Ekow Grimmond-Thompson

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